2014-07-15

The God and Dying Messiah Debate Preceded Christianity

by Neil Godfrey

In my last post I finished off with some reservations about Boyarin’s interpretation of the two heavenly figures in Daniel 7 as two deities. This post lets Boyarin explain a little more what he thinks is going on here.

We have on the one hand the two figures, one like a son of man and the other an Ancient of Days, in heaven. Thrones are set for both. The Ancient of Days is clearly God; yet the one like a son of man enters upon the clouds — an evident sign that he is also a divinity.

Against this view stands the continuation of the story in Daniel 7. The one like the son of man appears in the train of four symbolic beasts that represent gentile kingdoms. The vision ends — after the appearance of the one like the son of man — with the downfall of those kingdoms and the rise of a kingdom of the holy people. From this perspective it seems clear that the one like the son of man must be symbolic after all.

Daniel 7:15-28 (NIV)

15 “I, Daniel, was troubled in spirit, and the visions that passed through my mind disturbed me. 16 I approached one of those standing there and asked him the meaning of all this.

“So he told me and gave me the interpretation of these things: 17 ‘The four great beasts are four kings that will rise from the earth. 18 But the holy people of the Most High will receive the kingdom and will possess it forever—yes, for ever and ever.’

19 “Then I wanted to know the meaning of the fourth beast, which was different from all the others and most terrifying, with its iron teeth and bronze claws—the beast that crushed and devoured its victims and trampled underfoot whatever was left. 20 I also wanted to know about the ten horns on its head and about the other horn that came up, before which three of them fell—the horn that looked more imposing than the others and that had eyes and a mouth that spoke boastfully. 21 As I watched, this horn was waging war against the holy people and defeating them, 22 until the Ancient of Days came and pronounced judgment in favor of the holy people of the Most High, and the time came when they possessed the kingdom.

23 “He gave me this explanation: ‘The fourth beast is a fourth kingdom that will appear on earth. It will be different from all the other kingdoms and will devour the whole earth, trampling it down and crushing it. 24 The ten horns are ten kings who will come from this kingdom. After them another king will arise, different from the earlier ones; he will subdue three kings. 25 He will speak against the Most High and oppress his holy people and try to change the set times and the laws. The holy people will be delivered into his hands for a time, times and half a time.

26 “‘But the court will sit, and his power will be taken away and completely destroyed forever. 27 Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.’

28 “This is the end of the matter. I, Daniel, was deeply troubled by my thoughts, and my face turned pale, but I kept the matter to myself.”

Boyarin continues with the imaginary argument between Aphrahat (see previous post) and his Jewish opponents:

Those Jews who were Apharat’s opponents could clearly have retorted, then: “Is a heavenly being or junior God subject to oppression by a Seleucid king who forces him to abandon his Holy Days and his Law for three and a half years? Absurd! The Son of Man must be a symbol for the children of Israel! (p. 43, my bolding, as always)

So we have a quandary. Boyarin arbitrates:

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Room for Two Gods in the Book of Daniel

by Neil Godfrey

jewishgospelsHere is an argument for interpreting Daniel 7′s scenario of “one like a son of man/Son of Man” coming on clouds to the Ancient of Days as a reference to two divinities. It’s from Daniel Boyarin’s small book, The Jewish Gospels: The Story of the Jewish Christ (2012). But be warned. I suspect many New Testament scholars would not agree with Boyarin. So who is this Boyarin? Jack Miles introduces him in the Foreword. (We met Jack Miles in an earlier post on gospel genre and narrative here in Vridar.)

“Daniel Boyarin,” a prominent conservative rabbi confided to me not long ago, “is one of the two or three greatest rabbinic scholars in the world,” and — dropping his voice a notch — “possibly even the greatest.” The observation was given in confidence because, quite clearly, it troubled the rabbi to think that someone with Boyarin’s views might have truly learned Talmudic grounds for them. As a Christian, let me confide that his views can be equally troubling for Christians who appreciate the equally grounded originality of his reading of our New Testament. . . . .

His achievement is . . . a bold rereading of the rabbis and the evangelists alike, the results of which are so startling that once you — you, Jew, or you, Christian — get what he is up to, you suddenly read even the most familiar passages of your home scripture in a new light. (p. ix)

Let’s begin with the passage in question, Daniel 7:9-14 (NIV)

9 “As I looked,

“thrones were set in place,
and the Ancient of Days took his seat.
His clothing was as white as snow;
the hair of his head was white like wool.
His throne was flaming with fire,
and its wheels were all ablaze.

10 A river of fire was flowing,
coming out from before him.
Thousands upon thousands attended him;
ten thousand times ten thousand stood before him.
The court was seated,
and the books were opened.

. . . . . 

13 “In my vision at night I looked, and there before me was one like a son of man [a human being] coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14 He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

So we have two figures here: an old one and another with the appearance of a young human being.

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2014-07-14

Why did they put contradictory gospels together in the New Testament?

by Neil Godfrey

trobisch1The Synoptic Gospels (Matthew, Mark and Luke) and the Gospel of John contradict each other on the date of the crucifixion of Jesus. The Synoptics tell us Jesus ate the Passover sacrificial meal with his disciples the evening before he died; the Gospel of John that Jesus was crucified at the same time of the Passover sacrifice. In the Gospel of John there is no description of a ritual meal — “take, eat, this is my body, etc” – on the eve of Jesus’ arrest.

Whoever was responsible for collecting those gospels with such a blatant contradiction and placing them side by side in a holy canon? What on earth were they thinking?

David Trobisch in The First Edition of the New Testament offers an intriguing explanation. His explanation is in fact only one small point in a small volume that raises several major new ways of understanding the evidence for the origins of the New Testament canon. The back cover blurb sums it up:

The First Edition of the New Testament is a groundbreaking book that argues that the New Testament is not the product of a centuries-long process of development. Its history, David Trobisch finds, is the history of a book — an all Greek Christian bible — published as early as the second century C.E. and intended by its editors to be read as a whole. Trobisch claims that this bible achieved wide circulation and formed the basis of all surviving manuscripts of the New Testament. 

In the first part of his book Trobisch argues that certain characteristics of the surviving manuscript trail are best explained if they all originated from a carefully edited collection. That is, from a canonical New Testament very similar to the New Testament with which we are familiar today. The traditional understanding has been that the New Testament canon was a relatively late development and many of the surviving manuscripts originated solo long before the various works were collated into the NT. Trobisch points to features in common across most of these manuscripts that indicate otherwise –

  • English: Folio 115 recto of the codex with the...

    English: Folio 115 recto of the codex with the beginning of the Gospel of John (Photo credit: Wikipedia)

    the common use of the nomina sacra,

  • the adaptation for a codex form of publication,
  • the uniform order and number of writings in the manuscript tradition;
  • the common formulation of the titles,
  • and the evidence that the collection was known as the “New Testament” from the beginning.

The second part of his book is another fascinating exploration, this time of the “editorial concept” of the New Testament. Trobisch alerts us to many features many of us who have grown up with the New Testament know all too well but have tended to take for granted. I am thinking of those many little cross-references and “coincidental” positions of the books in relation to one another. The NT is collated like a little code book in some ways. There is just enough information placed strategically to allow us to discern a real historic unity behind all of the books and to see who has written what and what the historical relationship of each of the authors was with one another. (I’m talking about a naive popular reading of the NT.) So towards the end of 2 Peter and 2 Timothy we find Peter and Paul writing in ways that lead us to think all their earlier differences (e.g. in Galatians) were patched over and they ended up as spiritually affectionate brothers. There are enough references here and there to Mark to alert us to identifying the apparent author of the second gospel as the companion of Peter. Similarly Luke is given enough “incidental” references for us to identify him as a beloved physician and companion of Paul and author of Luke-Acts. In a codex form it would have been a thrill to explore back and forth to see how all of the works do relate to one another, how their authors’ histories with one another can be discerned, and above all, how all the various ideas and teachings were really from the one spirit and pointed to real underlying harmony in the church from its beginnings.

As we have seen, Trobisch believes the best explanation for the details of the manuscript evidence is that the New Testament as we know it was collated much earlier than generally thought. He places around the middle/latter half of the second century.

Now we come to our little detail of the contradiction over the date of the crucifixion.

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2014-07-13

Mark, Canonizer of Paul

by Neil Godfrey

dykstra1Until recently I have had little interest in arguments that our apparently earliest written gospel, the Gospel of Mark, was composed as an attempt to teach the ideas of Paul as found in his letters. After reading Mark, Canonizer of Paul by Tom Dykstra I am now more sympathetic to the possibility that the author of this gospel really was writing as a follower of Paul.

Dykstra introduces his argument by pointing out how curiously uninterested the author of the Gospel of Mark is in the contents of Jesus’ teachings. Jesus is said to teach with authority and crowds are said to be impressed with his teachings but exactly what he taught in the synagogues or to those who crowded around to hear him in a house is left unsaid. Jesus does teach a lot of parables warning hearers of the consequences of not believing the gospel but the content of that gospel, the detail of what they must believe, is never stated. About the only teaching Mark’s Jesus is said to have delivered is little more than “Keep the commandments”.

Then there is the curious ending: why does Mark virtually leave the resurrection details out of the story altogether?

Dykstra sums up his argument:

The explanation I offer in this book can be summarized as follows. Mark’s primary purpose was to defend the vision of Christianity championed by Paul the Apostle against his “Judaizing” opponents. He undertook this defense because epistles written in the Apostle’s name were no longer deemed adequate, possibly because Paul himself was no longer around to personally defend his authority. Mark didn’t report any new teachings of Jesus because none were available to him: his main sources were the Old Testament, the Homeric epics, and Paul’s epistles, not the disciples or oral tradition. And so he wrote a Gospel that implicitly validated the authority of Paul and his epistles. . . .  My goal in this book is mainly to present the evidence for a literary relationship between Mark and Paul’s epistles. (p. 23, my bolding)

This situation makes sense, Dykstra suggests, if Paul had died and his teachings were in danger of being eclipsed by his opponents.

In chapter two and relying primarily upon Michael Goulder’s argument in St. Paul vs. St. Peter: A Tale of Two Missions Dykstra presents a scenario of a sharp divide between two different types of gospels. Goulder was reviving (and responding to criticisms of) an 1831 interpretation by Ferdinand Baur.

Peter’s mission believed that the heavenly kingdom had already arrived and believers were already enjoying the resurrected life, while Paul stressed that the resurrection was yet to come and believers’ present life was more like the crucifixion. . . . Peter’s mission stressed tongues and visions and gifts of the spirit, while Paul’s stressed love and charity; Peter’s mission stressed the need to give away all of one’s possessions since the end had already come, while Paul’s mission advised people to keep working and earning a living. As will be seen, some of these differences are reflected in the text of Mark’ Gospel. (p. 35)

If the evangelist wanted to create a narrative to bolster the embattled teachings and authority of Paul he would need to project a dispute of his own and Paul’s day back into that narrative. The narrative would also need to show that apostles who came prior to Paul, even those claiming to be his brothers and those who were reputed as “pillars” in the church, failed to understand Jesus.

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2014-07-11

Two Sides Explain the Killing in the Gaza Strip

by Neil Godfrey
Mark Regev

Mark Regev

Chief spokesman for Israeli Prime Minister Benjamin Netanyahu, Mark Regev, was interviewed on Radio National Thursday morning this week. You can hear the 8 minute interview here.

Here are the main points as I heard them:

Israel is currently preparing a ground invasion into Gaza.

The goal of the current Israeli air strikes (and of a ground invasion if that happens) is to free Israel from rockets from Gaza. It is a defensive goal.

In response to the claim that the threat of rockets was not ended the last time Israel invaded Gaza, Mark Regev said that in the real world we cannot expect perfect solutions but must look for the best possible solutions. After the last invasion (2008/09) Israel experienced a long period of quiet. Children for the first time knew a life free from fear of rockets.

Iranians have helped Hamas acquire the missiles.

In response to Hamas demands that Israel stop attacks on Gaza, opens the siege, stops operations in the West Bank, and releases the arrested Palestinians, Regev said if Hamas stops firing Israel will stop bombing Gaza. However, in the weeks leading up to this Israel warned them to stop firing rockets or suffer consequences.

Israel was taking every possible measure to prevent killing civilians. Not targeting people of Gaza. Israel did everything it could to avoid this fighting. Hamas has forced this war upon us all.

In response to interviewer’s question about most Palestinian casualties in the last ground invasion being civilians (using the B’Tselem figures), Regev said his figures were different and most casualties were combatants.

In response to Israel’s Deputy Chief of Staff’s declaration of the IDF doctrine that Israel targets its enemy’s civilian infrastructure as both a deterrent and to foment popular opposition to Israel’s enemies, Regev said Israel will be as surgical as possible.

Israel will try to target only terrorist infrastructure; if civilian infrastructure is used by the enemy it can be attacked.

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2014-07-08

The Evolution of the Son of Man, the Human & Divine Messiah

by Neil Godfrey

Throne3This post outlines the way Jewish ideas about God appear to have developed until they found a new form in the Christian Messiah, the heavenly Son of Man. I base it on a range of scholarly articles and books (including Black, Boyarin, Erho, Fossum, Knibb, Rowland, Wolfson) but will not reference each detail in this overview.

In the beginning God

Let’s start with the visions of God on his throne in 1 Kings 22:19-22 and Isaiah 6:1-8.

In the Kings passage the prophet Micaiah tells king Ahab of a vision he had of the Yahweh sitting on his throne in heaven. In this vision God commissioned an evil spirit to go and inspire false prophets to tell lies and lure the wicked king to his doom. The significant detail for our purposes here, though, is that Yahweh himself ordered the commissioning of the prophets through a lower angel. One angel from among the multitudes of angels volunteered to carry out God’s request.

So God clearly acts from above and without equal.

The second passage tells us of Isaiah’s vision of God on this throne, but this time the throne is in the Temple — on earth. This time God is accompanied by a presumably higher order of angel called seraphim. Again God is high above and has no equal. A seraphim approaches Isaiah to place a burning hot coal he has taken from the altar of the temple on his lips and prepare him for God’s call. God then commissions Isaiah to take his message of judgment to Israel.

So far we have seen God act exactly as we would expect him to act given our clear monotheistic understanding of how God is supposed to be.

Now we come to Ezekiel and suddenly something seems to go slightly askew.

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2014-07-06

Jesus Evolved From an Angel?

by Neil Godfrey
Ezekiel by Raphael

Ezekiel by Raphael

Some passages in the Old Testament throw up bizarre riddles for those of us who have always thought its various authors were strict monotheists in the same sense as we expect modern Jewish rabbis to be no-nonsense monotheists. For starters, there are those most curious passages where we read of an angel engaging earthly mortals in conversation and suddenly speaking as if they are God himself. Sometimes after such a conversation the human characters are even made to say they have just met or spoken with God. Then there are those passages in Ezekiel that read as if God were a human figure who gets off his throne and starts to guide Ezekiel around his temple. There are other riddles but let’s stick with these two types for now.

Now something even stranger happens when we turn to other Jewish writings from the centuries either side of the BCE/CE point. Various writings from that period appear to have picked up these riddles in the Scriptural canon and run with them into places we could never imagine any truly monotheistic rabbi would dare follow. They bring us into a heavenly world where it is often difficult to decide who is God and who is an angel. Sometimes there appears to be an angel so exalted that he appears to be God’s proxy or principal agent who does all of God’s work. That angel is sometimes depicted as very much in the form of a man.

To put it most bluntly, this literature introduces us to a ”man” in heaven (or celestial figure in the form of a man) who is a manifestation of God Himself. That same angelic or celestial Man sometimes appears on earth — still as a manifestation of God — to communicate with mortals. He is sometimes called the Angel of the Lord but at other times he calls himself by the name of God. Further, this celestial “man” figure or divine manifestation) is known and experienced in visions.

This most highly exalted angel sometimes starts to look very much like the image we have of Jesus Christ, the “Son of Man”, at the right hand of God in heaven from our readings of the New Testament epistles and book of Acts. These Christian sources likewise speak of that Christ being revealed in visions.

It has taken me longer than usual to prepare this post because the territory is so new for me. I’ve read about the various angelic figures in extra-canonical Jewish literature and I’ve read probably most of the apocryphal writings in which these figures prominently appear but I’ve never deeply studied this literature or its angelophany as a whole or in any depth. I’ve read Margaret Barker’s The Great Angel and other works of hers but their implications do not appear to register in the wider studies of Christian origins. Professor Hurtado’s argues that Christianity’s heavenly Christ does not truly bear a valid comparison with them because there is no evidence that any of these “Jewish” angels were ever worshiped. In my previous post I quoted Professor Boyarin’s response to that “criterion of dissimilarity”.

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2014-07-03

The Pre-Christian Jewish Logos

by Neil Godfrey

Probably most people with more than a casual knowledge of Christianity recognise the following words as quintessentially Christian yet are completely unaware that when first penned these words were Jewish to the core:

In the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God.
All things were made by him; and without him was not any thing made that was made.
In him was life; and the life was the light of men.
And the light shineth in darkness; and the darkness comprehended it not.

Daniel Boyarin explains in Border Lines how these words came to be formulated through a Jewish literary process he calls “midrash” and how they are embedded in a first and second century CE Jewish religious culture that had room in which perhaps most Jews assumed a belief in what we might loosely call a second God or a Logos theology. This second God was variously known as Logos (Greek for “Word”), Memra (Aramaic for “Word”), Sophia (“Wisdom”), Metatron or Yahoel. Not that all these names are equivalent. They aren’t. They are a mix of genders for a start. But Daniel Boyarin conflates them all for purposes of his argument because he believes they are “genetically, as well as typologically, related.” (p. 275, and see also the previous post on the wave theory model of religious ideas.)

I’ll try to explain in a future post the actual midrashic process by which the author of the Gospel of John appears to have woven together passages from Genesis 1 and Proverbs 8 (and why he did this) to produce the above opening verses.

Where did the Logos come from?

Erwin Goodenough gave a definitive answer to that question in his 1968 book The Theology of Justin Martyr: An Investigation into the Conceptions of Early Christian Literature and Its Hellenistic and Judaistic Influences:

The Logos then in all circles but the Stoic . . . was a link of some kind which connected a transcendent Absolute with the world and humanity. The Logos came into general popularity because of the wide-spread desire to conceive of God as transcendent and yet immanent at the same time. The term Logos in philosophy was not usually used as a title or a unique attributed of God, but rather as the most important single name among many applicable to the effulgent Power of God which reasonably had shaped and now governs the world. (pp. 140-1)

Boyarin goes a step further and stresses

how thoroughly first-century Judaism had absorbed (and even co-produced) these central “Middle Platonic” theological notions. . . . The idea that the Logos or Sophia (Wisdom, and other variants as well) is the site of God’s presence in the world — indeed, the notion of God’s Word or Wisdom as a mediator figure — was a very widespread one in the world of first- and even second- century Judaic thought. (p. 112, my bolding)

Here is where Boyarin (and a good many other scholars of early Jewish thought) parts company with many scholars of the New Testament. (It seems to me that the latter have a tendency to find ways to dismiss the relevance of Jewish ideas if and where they rob early Christianity of its distinctiveness.) Yet the evidence for first century Jews being familiar with

  • the notion of a great being alongside God himself and acting as God’s vice-regent,
  • or with the idea that such a figure was actually a hypostasis or alternative manifestation of God,
  • or with earthly notables like Adam, Israel, Enoch, Moses and others having pre-existing spiritual forms with especially exalted status in heaven and to which their earthly counterparts returned at death,

is very strong. These sorts of ideas were apparently common in first century Judaism.

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2014-07-01

A Lesson from Scholars of Judaism, Linguistics and Physics

by Neil Godfrey

ripplesIt’s been a long break from blogging for me. I can scarcely recall even writing some of the posts I have returned to see here under my name. But here I am living in a new unit and with a clean bill of health from a doctor so time to resume.

Here’s something I found interesting in the early pages of Daniel Boyarin‘s Border Lines: The Partition of Judaeo-Christianity (one of the works I was catching up with while absent). Boyarin is discussing a framework through which we can compare various religious groups. It was of interest to me because it led me to think of alternative ways of comparing other ideas, beliefs and literature, especially when exploring the questions related to Christian origins.

Think of the squabbles over whether or not the death and resurrection of Jesus owes anything to myths of Osiris, Heracles, Romulus and others. Or over whether miracles of Jesus are derived ultimately from tales in Jewish Scripture and if so does that mean there is no room for their derivation from oral tradition? Or whether aspects of Hellenistic and Latin literature inspired any of the gospel narratives? When we think about comparisons in these fields it is easy to default to family tree models. Each tree can only produce variations of its own kind (whatever that happens to be) and that’s that.

Boyarin is surveying the panorama the Judaeo-Christian landscape as it was in the second and third centuries with Marcionism and its utter rejection of anything Jewish (Scriptures included) in its Christianity at one far end of the horizon and many Jews who had not the slightest interest in anything to do with Jesus at the opposing end, with every permutation and graduation of belief systems imaginable in between. Instead of the family tree model he proposes a linguistic metaphor — wave theory.

Wave theory posits that linguistic similarity is not necessarily the product of a common origin but may be the product of convergence of different dialects spoken in contiguous areas, dialects that are, moreover, not strictly bounded and differentiated from each other but instead shade one into the other. Innovations at any one point spread like waves created when a stone is thrown into a pond, intersecting with other such waves produced in other places leading to the currently observed patterns of differentiation and similarity. 

So how does this differ from the family tree model?

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2014-06-25

Jesus and the Relationship Between Sin and Disease

by Tim Widowfield
Nicolas Poussin, The Plague of Ashdod.

Nicolas Poussin, The Plague of Ashdod. (Photo credit: Wikipedia)

Spiteful, jealous, and full of love

The God of the Old Testament had a habit of making people sick, often as a form of punishment. My favorite is the story of the poor Philistines who captured the Ark of the Covenant. In 1 Samuel 5:6, we read:

Now the hand of the LORD was heavy on the Ashdodites, and He ravaged them and smote them with tumors, both Ashdod and its territories. (NASB)

The word “tumors” is a nice way of saying hemorrhoids, or, as the KJV translators put it, emerods. In other words, God gave them a wicked case of the piles. Eventually, the populations of Ashdod, Gath, and Ekron wouldn’t sit still for it any longer, and returned the Ark to the Israelites.

More deadly, of course, were the diseases God inflicted upon the Egyptians during the period of bondage. But in the promised land, the Israelites would be safe. In Deuteronomy, he promised to keep his chosen people free of disease.

The LORD will keep you free from every disease. He will not inflict on you the horrible diseases you knew in Egypt, but he will inflict them on all who hate you. (Deut. 7:15, NIV)

So God has complete control over who gets sick and who stays well. What happens if his beloved people stray from the straight and narrow path?

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2014-06-09

Jesus’ Cleansing of the Temple: Rationalizing a Miracle

by Tim Widowfield
Christ Cleansing the Temple, c 1655 (J. Paul G...

Christ Cleansing the Temple, c 1655 (J. Paul Getty Museum) (Photo credit: Wikipedia)

Disorderly Conduct

While researching the similarities and differences between Mark’s and John’s account of the Cleansing of the Temple in Jerusalem, I came across some fascinating observations by David Friedrich Strauss in The Life of Jesus Critically Examined. As you no doubt already know, the cleansing of, or what many Historical Jesus (HJ) scholars today often call a disturbance at, the Temple is an event recounted in all four gospels, which imagines a lone Jesus disrupting all business occurring in the outer courtyard.

HJ scholars who claim Jesus was some sort of apocalyptic prophet prefer to believe the event really happened, because it fits in with the eschatological message of their reconstructed Jesus. On the other hand, taking the stories at face value raises many issues. Bart Ehrman, in Jesus: Apocalyptic Prophet of the New Millennium, writes:

Most scholars recognize that some aspects of our accounts appear exaggerated, including Mark’s claim that Jesus completely shut down the operation of the Temple (if no one could carry any vessels, it would have been impossible to sacrifice and butcher the animals—which was after all what the Temple was for). As we have seen, the Temple complex was immense, and there would have been armed guards present to prevent any major disturbances. Moreover, if Jesus had actually created an enormous stir in the Temple, it’s nearly impossible to explain why he wasn’t arrested on the spot and taken out of the way before he could stir up the crowds. For these reasons, it looks as if Mark’s account represents an exaggeration of Jesus’ actions. But exaggerations aside, it is almost certain that Jesus did something that caused a disturbance in the Temple — for example, overturned some tables and made at least a bit of a ruckus. (Ehrman, p. 212, emphasis mine)

So for Ehrman, the Temple “disturbance” almost certainly happened, but not the way the gospels tell it. Instead, he would argue, the gospels contain a nugget of truth inside an otherwise unbelievable story.

Meanwhile, other NT scholars don’t buy into the historicity of the event. For example, in A Myth of Innocence Burton Mack called the story a “Markan fabrication.” (See p. 292.) For more on the historical aspects of the cleansing, read Neil’s excellent post: “Why the Temple Act of Jesus is almost certainly not historical.”

Identifying the form

Before we go any further, let’s recall an often forgotten rule in biblical studies: To understand what a story means, you must first determine what it is. And so I come back to Strauss’s analysis of the alleged Temple event. With respect to Origen’s take on the Temple tantrum, he wrote:

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2014-06-08

“It is absurd to suggest. . . . ” (A rare bird among the anti-mythicists)

by Neil Godfrey

3D Book cover_aGood old reliable Professor James McGrath and a few of his peers*, blissfully unaware of some of the highly respected names both within and outside New Testament scholarship who have happened to be bold enough to declare their maverick suspicions that there was no historical Jesus, make it clear that if you come out as seriously pondering such a view in their presence they will shut you up immediately scornfully mocking and insulting you. If you dare to ask why they insist the view is such a stupid one they will often enough declare that the arguments have been dealt with and laid to rest long ago.

In our previous post we introduced another early author who tackled mythicism, A. D. Howell Smith. We covered his overview of the various mythicist authors and ideas extant, along with their contemporary critics, in the late nineteenth and early twentieth centuries.

This post continues a little series responding to the assertion that the Christ myth notion has long ago been dealt with and demolished. Rather, we will conclude that it has been more generally ignored. The most recent attempts to have dealt with it (McGrath, Casey) are more about character-assassination of those who post anything sympathetic to the idea and about ridiculing caricatures of the arguments. (Ehrman, as has by now been well demonstrated, appears not to have even read, or at least read incredibly superficially, the arguments he set out to refute.) I myself have never posted an argument for the Christ myth theory, but along with a good many others I can see some gaping logical holes in the arguments used to defend the assumption that Jesus did exist. In addition to rationalisations of this assumption we often encounter even liberal scholars resorting to rhetorical questions that essentially appeal to the expected ignorance or lack of imagination of their lay audience.

Of the names carelessly assumed to have long ago accomplished the intellectual demolition of mythicism we have seen that our first two, Goguel and Wood, explicitly stated at the outset of their works that they were NOT going to seriously address the arguments of the mythicists.

In our previous post we introduced another early author who tackled mythicism, A. D. Howell Smith. We covered his overview of the various mythicist authors and ideas extant, along with their contemporary critics, in the late nineteenth and early twentieth centuries.

Howell Smith was not a professional scholar so perhaps that is why his book arguing against the mythicists of his day is not so well known. His book, Jesus Not a Myth, however, is well informed by the scholarship of his day. As we saw in the previous post Howell Smith in 1942 noted how very few scholars in the English speaking world had taken up the case against mythicism and those who had were flawed by their conservative religious bias. It was for that reason he wrote the book I am discussing in this post, Christ Not a Myth.

Howell Smith’s work stands out for its occasional acknowledgement of strengths in some of the mythicist argument. I am not sure I have encountered any contemporary scholar who is prepared to concede any ground whatever to mythicist arguments, a trait that smells like polemics born of insecurity and fear rather than genuine engagement with the arguments. Here are some of my earlier posts covering Howell Smith’s refreshingly honest arguments.

James the Brother of The Lord

Yes, it really is possible to question that famous passage in Galatians where Paul speaks of the “James, the brother of the Lord” — a phrase that is most commonly misquoted as “brother of Jesus” by those using it to rhetorically hammer mythicists. Howell Smith, however, is confident enough to openly concede that scholarly arguments are not uniformly and utterly watertight:

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2014-06-01

On Intellectual Property and Other Random Thoughts

by Tim Widowfield

As we draw near to the anniversary of the death and resurrection of Vridar, a time of commemoration and solemn reflection, I’ve been thinking again about how easy it was for us to get shut down, simply on suspicion of a DMCA violation. We’re hardly unique, of course; these takedowns keep happening, and they’ll continue to occur, because the law holds the poster of the content (i.e., us) and the agency hosting the content (i.e., WordPress.com) equally responsible.

You may have read earlier this year how AIDS-deniers tried to censor Myles Power (a warrior against pseudoscience) by getting Google to take down some YouTube videos that debunk their false claims. As Techdirt put it, “This is censorship in its purist form, and it’s using the law to get away with it.” True, Google did eventually restore the videos, but this disturbing series of incidents shows how malicious people can use the law to their own advantage without any fear of repercussion. Cory Doctorow at boingboing wrote:

The DMCA’s takedown procedures have no real penalty for abuse, so it is the perfect tool for would-be censors. What’s more, the entertainment companies — who are great fans of free speech when defending their right to sell products without censorship, but are quite unwilling the share the First Amendment they love so dearly with the rest of us — are pushing to make censorship even easier, arguing that nothing should be posted on Youtube (or, presumably, any other online forum) unless it has been vetted by a copyright lawyer.

I used to bristle at the idea of lumping copyrights and patents into the larger category of “intellectual property,” but that ship has sailed. And in a larger sense the intellectual property that modern corporations jealously guard, as evidenced by the DMCA, which forces content providers to act first and ask questions later, is in fact real property of the purest kind. Specifically, I’m talking about possessions to which legal entities (i.e. people or corporations) claim exclusive title and which generate wealth.

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2014-05-28

A Simonian Origin for Christianity, Part 11: A Different Perspective on the Corinthian Controversy (continued)

by Roger Parvus

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The previous post in this series was focused on chapters 1 – 4 of 1 Corinthians. I proposed that the theme of the disruptive wisdom at Corinth was eschatological and that it featured an earthly kingdom of God. And I suggested that the points of contact between the wisdom discussion in Corinthians and the earthly kingdom described in the book of Revelation may indicate that the party of Cephas at Corinth had some connection with the Revelation community. I also showed how Paul’s resistance to a reign-on-earth doctrine is compatible with my hypotheses that he was Simon of Samaria and his gospel was the Vision of Isaiah.

This post will look at chapters 5 through 7. These abruptly introduce a new subject and present a picture of the Corinthian church that is very hard to accept at face value. Supposedly it was a church composed of Christians whose bizarre ethics somehow combined extreme sexual libertinism (chapters 5 and 6) with strict sexual asceticism (chapter 7)! Not only are some Corinthian Christians going to prostitutes, the community as a whole is apparently boasting about the incest of one their own who has his father’s wife. Yet at the same time some of them are considering a life of virginity. The Apostle has to tell them that it is no sin to get married. And he has to advise those already married not to abstain from sexual intercourse with their spouses.

quote_begin This scenario of such widely divergent sexual attitudes peacefully co-existing in the church founded by the Apostle makes me suspicious. My Simonian hypotheses offer an alternative explanation for the juxtaposition . . . . quote_end

This scenario of such widely divergent sexual attitudes peacefully co-existing in the church founded by the Apostle makes me suspicious. My Simonian hypotheses offer an alternative explanation for the juxtaposition, one that reasonably squares with the Corinthian controversy as a whole. We are dealing with two authors, not one. The author of the original letter was Simon/Paul; the author of chapters 5 and 6 was the second-century proto-orthodox interpolator. These two chapters express the interpolator’s negative assessment of the Simonian church at Corinth. They interrupt, as I will show later in the post, the original situational continuity that existed between chapters 4 and 7 (whether or not this latter chapter was part of the original letter or just a follow-up response to questions provoked by it).

Chapter 4 of 1 Corinthians ended with the Apostle offering himself as an example to be imitated (1 Cor. 4:16). He promised to send Timothy to the Corinthians “to remind you of my ways in Christ” (1 Cor. 4:17). But the proto-orthodox disapproved of many of Simon/Paul’s “ways,” and chapters 5 and 6 were inserted to register that disapproval. Whereas he wrote to his flock “not to shame you, but to admonish you as my beloved children” (1 Cor. 4:14), that was not the case with the interpolator. He is blunt: “I say this to shame you” (1 Cor. 6:5).

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The man who reportedly had the father’s wife

Allegory of Divine Wisdom

Allegory of Divine Wisdom (Photo credit: Wikipedia)

Chapter 5 begins by saying that it is “widely reported” that among the Corinthian brethren there is sexual immorality “of a kind unheard of even among Gentiles,” namely “a man has the father’s wife” (1 Cor. 5:1). The command is given to expel the man from the community and to deliver him to Satan “for the destruction of his flesh,” (1 Cor. 5:5). Yet the Corinthian church has apparently not been concerned about the situation. They were even proud of it: “You are puffed up” (1 Cor. 5:2). Their attitude is all the more puzzling in that the Apostle says he told them in a previous letter not to associate with whoremongers, avaricious people, extortioners, idolaters, revilers, or drunks. He offers a belated clarification that he meant brothers who are such, not non-Christians.

I find it hard to accept that there could have been that kind of disconnect between the ethical understanding of the founder of the Corinthian church and his flock. And the reference to an earlier letter could just be a fabricated excuse for the implausible disconnect. Did the Corinthian church really think that it was ok to associate with Christian idolaters and whoremongers but not with pagan ones? I doubt it. The situation described in chapter 5 is not only impractical (as the passage itself concedes: “You would have to go out of the world” – 1 Cor. 5:10), it is also unrealistic. Something else is going on here.

The nature of the “widely reported” incest is that “a man has the father’s wife” (1 Cor. 5:1). That description, it strikes me, is how a proto-orthodox Christian could view Simon’s outrageous claim that his companion Helen was divine Wisdom. To the proto-orthodox, Wisdom was personified as some kind of female consort of God who assisted him with the work of creation:

Does not wisdom cry out? And understanding lift up her voice? She stands at the top of the high places… I was set up from everlasting, from the beginning, before the earth was… When he established the heavens, I was there… When he made firm the skies above, when he established the fountains of the deep… then I was beside him, like a master workman, and I was daily his delight, rejoicing before him always…. And now, my sons, listen to me. Blessed are they who keep my ways… For whoever finds me finds life and obtains favor from the Lord. (Proverbs 8)

So when Simon came along and divulged to certain initiates of his that the woman he was taking around with him was divine Wisdom, was he not a man who reportedly had the Father’s woman?

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